foot of the chalice, he removes the pall and places it upon the altar in the place directed before. Then placing both hands upon the corporal, he genuflects and rises. Holding his head erect, he takes the host, in the manner directed before, between the thumb and forefinger of the right hand, and holding it over the chalice, with them and with the thumb and forefinger of the left hand, he reverently and carefully breaks it into two equal parts, saying:) Through the same Jesus Christ thy Son our Lord, (Then the half which he holds in his right hand, he places upon the paten, and from the lower part of the other half which he holds in his left hand, he breaks a small particle with the thumb and forefinger of the right hand, saying:) who liveth and reigneth with thee, (Then holding that particle over the chalice with the thumb and forefinger of the right hand, he joins the greater part which he holds in his left hand to the half which was placed upon the paten, saying:) in the unity of the Holy Ghost, ever one God, (Then immediately taking the chalice by the knop with his left hand, and holding the particle of the host over the chalice with his right hand, he says:) world without end. Amen."

3. The Commixture.

Holding the chalice and particle in the manner just directed, with the same particle he makes the sign of the cross thrice from lip to lip of the chalice, saying:

"The rite of breaking the host is as ancient as the sacrifice itself; for it is read that Christ broke the bread at the last Supper; he likewise broke it before his disciples at Emmaus; afterward the Apostles broke the bread, as the Scripture relates, and ever since the Church has continued to do the same, as is evident from the most ancient books and authors, all of whom speak of the Fraction in the Sacrifice. Moreover this division of the Host is made, and always has been made, not by cutting it with a knife or other instrument, although this mode

TH

Pax Domini.

HE peace of the Lord be always with you. R. And with thy spirit."

Then putting the particle into the chalice, he says:

L

Hæc commixtio.

ET this commixture and the consecration of the Body and Blood of our Lord Jesus Christ be for everlasting life unto us who partake thereof. Amen."

4. Having detached any fragments from his thumbs and forefingers over the chalice, he places the left hand on the foot of the chalice, and taking the pall with his right hand, covers the chalice. Then placing both hands upon the corporal, he genuflects and rises. Holding his hands joined before the breast (but without placing them upon the altar), and bowing his head to the Sacrament, he says:

"O Lamb of God, that takest away the sins of the world;" then placing the left hand upon the corporal, he strikes his breast lightly with the extremities of the last three fingers of right hand as he says, "have mercy upon us;" and then, keeping the left hand on the corporal, he says the other two versicles, striking the breast again as he says the second time, "have mercy upon us," and again as he says, "grant us thy peace."

might seem to be more becoming, but with the hands, as the Church clings tenaciously to the examples of Christ and his Apostles." (Romsée, Sensus Litteralis, etc., in loc.)

The Par Domini, etc., is found in the Sacramentaries of Gelasius and Gregory, and in all the ancient missals, and also in the Prayer Book of 1549.

"The commixture of the bread and wine designate the union of the flesh and soul, which were reunited at the resurrection of Christ; for, as has been said, the bread has reference to the flesh, and the wine to the soul." (Innocent III., De Sacro Altaris Mysterio, lib. vi. cap. ii.) The accompanying prayer, with slight verbal differences, is found in all the ancient missals,

Agnus Dei.

LAMB of God, that takest away the sins of the

world, have mercy upon us.

O Lamb of God, that takest away the sins of the world, have mercy upon us.

O Lamb of God, that takest away the sins of the world, grant us thy peace.8

In Requiem Masses, instead of the words, "have mercy upon us," the Priest says, "grant them rest;" and instead of the words, "grant us thy peace," he says, "grant them rest everlasting." As the Priest says these words he does not strike his breast, but bowing his head to the Sacrament holds his hands joined. before the breast.

5. The Agnus having been said, the Priest bows his body moderately, and his hands being joined, he places the extremities of the longer fingers upon the corporal, and says the following prayers:

Domine Jesu Christe, qui

LORD Jesus Christ, who saidst unto thine Apostles, Peace I leave with you, my peace I give unto you; Regard not my sins, but the faith of thy Church, and grant unto her that peace and unity which is according to thy will, who livest and reignest one God, world without end. Amen."

In Requiem Masses, the preceding prayer is not said, the two prayers which follow are always said.

"Sergius I., who was chosen Pope in 687, ordained that during the Fraction of the Host the clergy and people should sing, Agnus Dei, etc. (Le Brun, in loc.) It was directed to be said by all the prereformation missals, and was retained in the Ist Prayer Book of Ed. VI. This prayer is found in the Hereford missal,

O

Domine Jesu Christe, Fili.

LORD Jesus Christ, Son of the living God, who according to the will of the Father, and by the co-operation of the Holy Ghost, hast by thy death given life unto the world; Deliver me, by this thy most holy Body and Blood, from all mine iniquities, and from every evil; and make me ever to cleave unto thy commandments; and suffer me never to be separated from thee, who with the Father and the Holy Ghost, livest and reignest one God, world without end. Amen.10

Perceptio Corporis.

ET not the partaking of thy Body, O Lord Jesus Christ, which I, though unworthy, do presume to receive, turn to me for judgment and condemnation; but according to thy loving kindness let it be profitable to me for the receiving of protection and healing, both of body and soul, who with the Father, in the unity of the Holy Ghost, livest and reignest one God, world without end. Amen.10

6. Then the Priest disjoining his hands and placing them upon the corporal, stands erect, and immediately genuflects. Then rising, he says:

I

Panem cœlestem.

WILL receive the bread of heaven, and call upon the name of the Lord.11

(a). Then he reverently takes from the paten, with the thumb and forefinger of the right hand, both parts of the host, and places them between the thumb and

10 These two prayers are found as early as the Sacramentary of Saint Gregory (col. 383). The first is found in Sarum, Hereford, York, and Westminster; the second in York.

11 Ps. cxvi. 12, adapted.

forefinger of the left hand in such a way that the host will appear unbroken. Then he takes the paten between the fore and middle finger of the right hand, and puts it between the fore and middle finger of the left hand, so that the host will be held over it. Holding the host and paten in this way between his breast and the chalice, and a little raised from the altar, he bows moderately, and strikes his breast thrice with the extremities of the last three fingers of the right hand, saying each time:

Domine non sum dignus.

ORD, I am not worthy that thou shouldest come under my roof; but speak the word only, and my soul shall be healed.12

Still bowing moderately, he places one part of the host on top of the other; then he takes both parts. between the thumb and forefinger of the right hand; and still holding the paten in his left hand, he signs himself with the host over the paten, saying:

T HER

Corpus Domini.

HE Body of our Lord Jesus Christ, which was given for me, preserve my body and soul unto everlasting life. Amen.

13 These words of Holy Scripture were very early associated with the reception of the Holy Communion. Origen in his Vth Homily on the Gospels, quoted by Card. Bona, says: When thou receivest the holy food, and that incorruptible feast; when thou art refreshed with the bread and cup of life; and when thou eatest and drinkest the Body and Blood of the Lord, then indeed the Lord enters beneath thy roof. And do thou thyself humbly imitate the centurion, and say: Lord, I am not worthy that thou shouldest come under my roof.' Chrysostom, likewise, in his Homily on Saint Thomas, the Apostle, exhorting the faithful that they should draw near to the Lord with pure hearts, says: 'Let us say to our Redeemer, Lord, I am not worthy that thou shouldest come under the roof of our souls, but since thou desirest to be received by us, we come unto thee, trusting in thy mercy.' (De Reb. Lit. in loc.)